Page Zero of Torah Tidbits 765 with This Issue, We Conclude Our First 15 Years of Torah Tidbits

Home , Desert of Paran

Page Zero of Torah Tidbits 765 With this issue, we conclude our first 15 years of Torah Tidbits. (Interesting way to put it, no?) We started in June '92 with a one•sheet, two•sides A4 paper, photo• copied 60 times and distributed in two Lead Tidbit cont. from Front Page shuls (Ramot Eshkol and Naayot). Just two weeks later, we started folding an A4 sheet "And they (Bnei Yisrael) traveled from in half to produce a modest 4•page issue. 'G•d's mountain", a three Each day week, more copies were printed, journey, and the Ark of the Covenant more shuls reached. The originals for the traveled ahead of them, a three•day first several issues were printed on a journey, to find them a place to dot•matrix printer (remember those? 9•pin, settle." (Bamidbar 10:33) then 24•pin). Then we went laser. 4 pages That's it. That's it? Doesn't sound so became 6, then 8, Lotus 123 took over the bad. Bnei Yisrael left Egypt work the from a primative publishing program, previous Pesach, they crossed thethen Dagesh, and then Davka • which we Sea and the Egyptians didn't, a week still use for TT, and are satisfied with, all later, they were a few places before these many years. Photocopying changed arriving at Sinai almost a year before to off•set, to copy•printing in•house, back what is described in the pasuk quoted to offset, back to in•house printing, which above. Here they received the Torah. is where we are today, except for the color Here was the Sin of the Golden Calf pages, which are outsourced (Printiv). More and its aftermath. Here the Mishkan TT history, next week, IY"H. was constructed. Here was the first annual Korban Pesach and the first WORD of the MONTH esach Sheni. All this time, continued the from p.2 Heavenly Cloud remained in place,A weekly TT feature to help clarify practical and conceptual aspects of the Jewish Calendar, signaling the people to remain inthereby enhancing our appreciation of G•d's place, as well. Then the Cloud lifted, gift to Am Yisrael of HaChodesh HaZeh Lachem... and the people put into practice the those insistent on 7 full days after the traveling procedures they had been molad. AND... for Jews in Chutz LaAretz taught. who regularly say KL after Shavuot (the And the Plan is to make a three•day second day thereof). journey in one miraculous day,Last op (there are several opinions on because G•d wanted to bring us into this issue, but TT follows the earliest Eretz Yisrael without further delay. last op, which is 14d 18h 22m after the Why is this called PUR•ANUT,molad • i.e. halfway to the next molad) calamity? Ramban answers with ais Thursday night, May 31st, the eve of Midrash Agada that the people leftthe 15th of Sivan • only until 8:30pm. Sinai, "like a child running away from This deadline is local (Israel Summer school". This is based, perhaps, onTime) and needs to be adjusted for the phrase, they traveled from Har other locations. E.g. the last op in NY is HaShem, implying that they were 1:30pm on Thursday, which means, in glad to leave because it was Har practical terms, that KL can be said HaShem they were leaving. Ramban there all Wednesday night, but be speculates that this is a calamity, even though there was no directsunset on Thursday, it is already too punishment, but because the result late. Not that we have that much of was a long delay and then some, Thusday evening to say KL here, but it before entry into Eretz Yisrael. O' how can be said right after dark, until important is our ATTITUDE! 8:30pm. Get the idea? s 0 J It's all a matter of attitude We read of many disturbing events in the Book of Bamidbar in general, and in B'haalot'cha (and the two following sedras) in particular. Most of them are obviously negative. We need no explanation for G•d's "anger" with the "complainers" about the manna. Next week's Sin of the Spies and the following week's Korach rebellion speak for themselves. There is one event in B'haalot'cha, though, that does need explanation. It does not seem to be a negative event. It even can be seen as positive. Yet... The two•pasuk parsha of VAYHI BINSO'A HAARON and UVNUCHO YOMAR is bracketed by the well•known backwards NUNs. (They were commonly referred to as upside•down NUNs, because printers of the older Chumashim would turn a piece of type with a NUN upside down on either side of the parsha. In a Torah scroll, the NUNs are written backwards, but in the days of metal type, there was no backwards NUN, so an upside down one would do. Today, with computerized type•setting, it is easy to flip a NUN horizontally. In Hebrew, NUN HAFUCH can mean either.) Rashi explains the unusual bracketing by telling us that the parsha does not really belong where we find it, but that it was put here in order to separate one tragic event from another. Fine. It is followed by the MIT•ON'NIM episode. But what precedes it?

s 1 J s 2 J still practiced daily as commanded by the Torah, B'haalot'cha STATS and the Menora, commemorated by the yearly observance of Chanuka. This perhaps is part of 36th of the 54 sedras; 3rd of 10 in B'midbar G•d's message to Aharon. Written on 240 lines in a Torah, ranks 10th All•in•all, this opening parsha is a strong “REMEZ 16 Parshiyot; 11 open, 5 closed to Chanuka from the Torah”. And the point is driven home by the fact that the haftara of One of the parshiyot (a S'TUMA) is B'haalot'cha is also the haftara for Shabbat separated from the parshiyot before and Chanuka. (And the beginning of this week's sedra after it by more than blank space (as is is part of the Torah reading of the 8th day of usual) • namely, backwards NUNs. Chanuka.) Consequently, this parsha is the most The Menora is described again with specific isolated of all parshiyot in the Torah. reference to the wicks (flames) of the lamps facing 136 p'sukim, ranks 11th, 4th in B'midbar the "face (central stalk) of the Menora". 1840 words, ranks 12th, 3rd in B'midbar [P> 8:5 (18)] Next G•d commands Moshe to 7055 letters, ranks 12th, 4th in B'midbar separate the Leviyim from among the People and to purify them. Ritual waters, shaving their hair (Rashi explains that as an atonement for the firstborns Mitzvot: whom the Leviyim replaced, they were considered 5 mitzvot; 3 positives, 2 prohibitions to have a ritual impurity akin to that of M’TZORA, hence the shaving of all bodily hair as part of their purification process), cleansing their clothes, and Aliya•by•Aliya various sacrifices and ceremonies accomplish this command of "separation of the Leviyim". Sedra Summary Numbers in [square brackets] are the Mitzva•count of Sefer HaChinuch AND Levi • Second Aliya • Rambam’s Sefer HaMitzvot. A=ASEI (positive mitzva); L=LAV (prohibition). X:Y is the perek and pasuk from which the mitzva comes. 12 p'sukim • 4:38•49 [P> X:Y (Z)] and [S> X:Y (Z)] indicate start of a parsha p’tucha or s’tuma respectively. X:Y is Perek:Pasuk of the beginning of the parsha; (Z) is the After the above procedures, the Leviyim are number of p'sukim in the parsha. qualified to perform their holy tasks in the Mikdash as aides to the Kohanim. They, instead of the first• Kohen • First Aliya • borns of Israel, shall function in the Mikdash. The Torah explains that the sacred functions were 14 p'sukim • 8:1•14 originally to be performed by firstborns who were sanctified as a result of their being spared in Egypt. [P> 8:1 (4)] Aharon is instructed to tend the lamps (The special position of the firstborn actually of the Menora. predates the Egypt experience.) As a result of the Rashi explains the connection between this sin of the Golden Calf, the Leviyim, who unilaterally portion and that of the gifts of the N'SI'IM at reacted in defense of G•d's honor, were taken by the end of Parshat Naso. Aharon, as leader Him in lieu of the firstborns of all the Tribes. of the tribe of Levi, was embarrassed that he had not offered gifts for the dedication of the Mishkan as did the Moshe, Aharon and the People of Israel did to/with other leaders. G•d is telling him that his gift • dailythe Leviyim as Moshe was instructed. After service in the Mishkan • is far greater than the other gifts. purification, the Leviyim were to come to the Theirs are material and transitory; his is spiritual and Mishkan to "report for duty". permanent. [S> 8:23 (4)] From age 25 until 50, the Levi was The MITZVA to tend and light the Menora eligible is for Mishkan service. (From 25•30 the Levi recorded and counted elsewhere in the Torah. This studied and trained for Temple service, at 30 he fact makes the DRASHOT explaining the connection began serving. Age 50 was the retirement age for to Parshat HaN'si'im stand out all the more, since, on a P'SHAT level, it is sort of redundant (notthe "carrying chores", but the singing and guarding quite) in B'haalot'cha. Ramban sees in this portion functions of the Levi continued beyond that age). an allusion to a future generation when descendants of Aharon (the Hasmoneans) (re)dedi• cated the Mikdash by lighting the Menora (which Shlishi • Third Aliya • also lasts much longer than Mishkan•related things). 14 p'sukim • 9:1•14 If we look at the two topics that flank Bamidbar 7, we find the two Temple practices that survive until [P> 9:1 (8)] G•d spoke to Moshe in the Sinai this day (as opposed to the short•lived nature of wilderness during Nissan of the second year from the gifts described in chapter 7) • Birkat Kohanim, the Exodus. He "reminded" him to tell the People to s 3 J bring the Korban Pesach. The Torah records that on someone who intentionally did not bring it • is 14 Nissan in the afternoon, the first annual Korban eligible and obligated to bring Pesach Sheni. This Pesach was indeed brought as was commanded. Divine “second chance” is available EVEN to the intentional violator. This Pesach and Pesach Sheni episode occurred before the counting of the People recorded in the The Torah once again emphasizes that there is one opening portion of Bamidbar. It was not placed at law for the born•Jew and the convert. the beginning of the book because it is embarrassing to the People of Israel that they (we) Some more points on Pesach Sheni only brought this one Korban Pesach in the entire • RAMBAM says (seems to say) that a boy or girl Wilderness period. who reaches the age of mitzvot after Pesach but Then the Torah tells us that there were people who before Pesach Sheni, should preferably not were ritually unclean and thus unable to participate participate in the first Pesach (as a child) but rather should bring Pesach Sheni (as a halachic in the Korban Pesach. They approached Moshe and adult). If, however, they were included in (and did complained that it was unfair that they were unable eat) Pesach Rishon, then they do not bring P2. to join in this mitzva with the rest of the People. • A non•Jew who converts between the Pesachs, Moshe called upon G•d to answer their "complaint". would not have been part of the first Pesach. He must bring Pesach Sheni as a (new) Jew. This It is important to understand that the laws of might be surprising, if one thinks of P2 as a Pesach Sheni are a part of the original Torah make•up for P1. Rambam’s point is that P2 is its miSinai. However, they were not revealed to the own set of mitzvot. People until this point. And it was done at this point to honor those who "complained". BTW, contrast • A woman is obligated on Korban Pesach (the first this kind of complaining with the other kind that one, that is, on the 14th of Nissan), just as a man unfortunately occurs too many times in the Book of is obligated. Even though it is time•related, it is B'midbar. part of the package deal of Pesach mitzvot, which includes the prohibitions of Chametz, and we are [P> 9:9 (6)] A person who is "tamei" or far away dealing with THE set of mitzvot at the hub of from the Mikdash and is unable to bring KP shall Jewish life • "everything" is related to Y'tzi'at bring a KP on the afternoon of the 14 Iyar [380, Mitzrayim • women are obligated. Pesach Sheni is A57 9:11] and eat it that night[381, A58 9:11] different. It is more the "classic" time•related with matza and maror. Nothing of it may be left positive mitzva, and women are exempt. However, over for the morning [382,L119 9:12] and no bone a woman who wants to bring P2 (if the conditions for P2 are present, meaning that she did not of it may be broken[383,L122 9:12]; all rules of participate in the first one), may do so. But not on KP apply to this Pesach Sheni (actually there are Shabbat. That is, on her own or with a group of differences concerning peripheral details, but the women only. But if she is part of a CHAVURA that korbanot themselves are the same). Intentionally includes a man, then she can participate in P2 on not bringing KP is punishable by "karet" (excision). Shabbat (in which case it is eaten on Motza”Sh). This is so because an optional korban cannot push aside Shabbat; only a required one can (the man's P2 is a requirement; the women's is not).

Warning: This is potentially confusing; R'vi'i • Fourth Aliya • read carefully: A person who missed P1 (Korban Pesach on the 19 p'sukim • 9:15•10:10 14th of Nissan) because he was TAMEI or “far [S> 9:15 (9)] From the day that the Mishkan was away” (in other words, the Torah’s two stated erected, it was covered by a heavenly Cloud during “excuses”), is not liable to KARET even if he intentionally misses P2 (KP on the 14th of Iyar). the day and a fiery cloud at night. Only when the cloud would lift would the People travel. And when A person who missed P1 inadvertently, because of the cloud rested, the People would camp. It illness, forgetfulness, accident, and a variety of other reasons (other than intentional), is not liable happened that sometimes the People traveled a few for KARET (of course), and is required to bring P2. hours after they had camped; sometimes they If he misses P2 also, inadvertently • no KARET, but stayed in one place for a period of days or months if intentionally, he is subject to KARET. or years. By G•d's command the People camped and If a person missed P1 intentially, he is subject to by G•d's command the People would travel. KARET, but if he brings P2, the KARET is removed, The pasuk (9:18) says: "AL PI HASHEM (by so to speak. However, if he misses P2 (having the word of G•d) the People of Israel shall intentionally missed P1), then he is liable to travel, and by G•d's word they shall camp." KARET, even if he has a good excuse for missing The SHLA"H HAKADOSH writes that this is the source P2. for the concept that a person should use the phrases Im Another note: Although the Torah mentions two Yirtzeh HaShem, Baruch HaShem, B'ezrat HaShem, and specific "excuses" for not bringing K.P., anyone the like whenever he speaks of doing something. Our who did not bring K.P. for any reason • including travels and every activity should also be AL PI HASHEM. s 4 J [P> 10:1 (10)] G•d commanded Moshe to fashion their happy blasts in the Beit HaMikdash,dxdna two silver trumpets to be used to assemble theon` ,epinia People (or their leaders) and to signal their movement. The T'KI'A sound on both trumpets was a call for everyone to gather to Moshe. The T'KI'A on Chamishi • Fifth Aliya • one trumpet was a call to the leaders of the people. The T'RU'A sound indicated that traveling was to 24 p'sukim • 10:11•34 commence • one T'RU'A (with T'KI'A before and[P> 10:11 (18)] On 20 Iyar in the year following after) for each camp (of three tribes each). Kohanim the Exodus, the Cloud lifted from the Mishkan. The are charged with the mitzva of sounding thePeople of Israel travelled through the Sinai trumpets when appropriate. wilderness and the Cloud rested in the Paran Desert. The above•mentioned purposes of the trumpets First in line to travel was the "flag•camp" of Yehuda applied to the generation of the wilderness only, consisting of the Tribes of Yehuda, Yissachar and but the mitzva for future generations concerning Zevulun. The Mishkan was dismantled and the the trumpets is as follows: Levi•families of Gershon and M'rari followed with their ladened, covered wagons. Then came the When the People enter the Land of Israel, thegrouping of Reuven, Shimon and Gad. Then the Levi trumpets are to be used during times of troubles family of K'hat carrying the sacred vessels followed. and on festive occasions during Temple service Next came Efrayim, Menashe, and Binyamin [384, A59 10:9,10]. followed by the "camp collectors", Dan, Asher and Naftali. (This description conforms to the simple reading of the text and one of the Talmudic opinions.)

[S> 10:29 (6)] Moshe informs his father•in•law Let's clarify the issue of the applicability of the Yitro (here called Chovav) of Israel's traveling plans CHATZOTZROT mitzva. The uses of the Silverand asks him to come along. Yitro declines the Trumpets in the Midbar were for that generation invitation and returns to his home. only, and are therefore not part of the mitzva. A requirement of a mitzva being counted among the The People travel from Sinai for 3 days, led by the 613 is that it be a command in perpetuity. G•d's Aron which was searching for a resting place, command to No'ach to build the TEIVA is anso•to•speak. G•d's Cloud accompanied and protected example of a non•mitzva. If the CHATZOTZROT them. were only for Midbar purposes, then they would not constitute a mitzva either. But they do have other At this point in the Torah, we are 13 months out of functions • functions that the people Egypt are and neither the people nor Moshe Rabeinu commanded to perform. And this command is have done what later caused them to be barred forever. Mitzva. from entry into Eretz Yisrael. After Moshe talks to When does the mitzva apply? The blowing of the Yitro, it was supposed to be a three•day trip CHATZOTZROT in the Beit HaMikdash, (condensed to into one day) to bring us WITH Moshe, accompany certain korbanot, obviously applies into the Land of Israel. But then we started messing when the Beit HaMikdash is standing. things up. What about the blowing during times of crises? Some authorities hold that the mitzva does not apply in our time • only at the time of the Mikdash. Shishi • Sixth Aliya • Some say that this aspect of the mitzva would apply in our time except that we do not know how 31 p'sukim • 10:35•11:29 to make the CHATZOTZROT, and therefore we can• not fulfill this mitzva on a "technicality". Others [*S*> 10:35 (2)] The two special p'sukim about disagree and hold that the mitzva of blowing in the moving and resting of the Aron are quoted in times of trouble DOES apply and we our use davening when the Torah is taken out and CHATZOTZROT made today to the best of our returned to the Ark. In the Torah this 2•pasuk knowledge and ability. portion is flanked by the letters "nun" written Rabbi J. David Bleich in his Contemporary Halachic backwards. This serves to "split the Book of Problems mentions a fascinating opinion on this BaMidbar into separate books". Rashi indicates that topic. Rather than Eretz Yisrael per se or the Mikdash being a pre•requisite for this mitzva (the this portion does not belong here and the unusual blowing in times of national crisis aspect of the "scribal parentheses" indicate its abnormal mitzva), it is Jewish sovereignty in Eretz Yisrael placement. that activates the mitzva. Therefore, according to [P> 11:1 (15)] Next follows another "black period" this opinion, we are dealing with a mitzva • maybe the only one • that reactivated for us in 1948. in the early history of the Nation • the Complaints. The People complained and were punished by fire. May we be privileged to the reactivation of the full Moshe pleaded for the people and G•d stopped the mitzva of CHATZOTZROT, and may we soon hear s 5 J punishing fire. They complained about the Manna Ha'ta'a'va, because that is where the "complainers" and demanded meat. With great chutzpa, they were buried. remembered the fish and other "fine foods" they ate [P> 12:1 (3)] Miriam speaks critically against in Egypt. And they disparaged the wonderful,Moshe to Aharon by belittling Moshe's unique miraculous sustenance from G•d. This angered (so to stature among prophets and people. speak) G•d greatly. Even Moshe Rabeinu complained about G•d's anger with the People and [S> 12:4 (10)] G•d rebukes them and clearly states expressed his difficulty in handling the Peoplehow unique Moshe is among all prophets, past and alone. Moshe also questioned where he wouldfuture. Miriam is stricken with Tzora'at. Moshe offers possibly be able to get enough meat to satisfy the a short but eloquent prayer on behalf of his sister. People's demands. [P> 12:14 (3)] The People delay their travels for [P> 11:16 (7)] G•d told Moshe to gather 70 elders the week of Miriam's isolation.[81 years earlier, who would help ease the burden of leadership. G•d Miriam had stood by the Nile protectively watch• ing over her baby brother Moshe in the basket. Her would instill in them the Divine Insight so that "reward•in•kind" is this 7•day delay. The Mishna Moshe would not have to lead them alone. points out that good deeds are thusly rewarded.] To the People, G•d promised meat (quail) which On the other hand, the Torah in D'varim 24:9 tells would descend in such great quantities for a us to remember what G•d did to Miriam on our way from Egypt. This becomes a warning against sustained period of time (a month) until the People speaking LASHON HARA. would become "sick of them". Moshe expressed doubt as to how so many people could be thus fed. The People move to the Paran desert. [P> 11:23 (13)] G•d reproaches Moshe for the These last 3 p’sukim are Maftir. doubt. Moshe speaks to the People and gathers the Elders who were given the gift of prophecy by G•d. Haftara • 21 p'sukim Two of these "new prophets" (Eldad and Medad) remained within the camp and prophesied amongst • Zecharya 2:14•4:7 the People. As if to offset the depressing sequence of events [The g'matriya of ELDAD U'MEIDAD is 103, same from the sedra, and to answer the question as to as N'VI'IM, prophets.] how it is possible for the People of Israel to rise (Commentaries tell us that they prophesied Moshe's from the depths of their iniquity, the haftara death and Yehoshua's accession to leadership.) provides us with the optimistic prophecies of Yehoshua, protective of his mentor Moshe, pleads messianic times, when G•d will once again be with Moshe to punish them. Moshe assurescompletely in our midst. Yehoshua that it is G•d's will that they shouldThe haftara contains Zecharya's vision of the Golden prophesy. Menora flanked by olive branches. This serves as an About 18 times in the Tanach, it says "And appropriate counterpoint to the description of the G•d got angry with..." Yisrael / Bnei Yisrael / Menora in the Mishkan at the beginning of the His people. When the People complained sedra. The Haftara also tells about a Kohen Gadol about the Manna, etc., the Torah says VAYICHAR AF (Yehoshua in the haftara; Aharon in the sedra). HASHEM M'OD, G•d got VERY angry. Why? Kedushat Levi explains that usually when G•d got angry at the This vision of the Menora was borrowed by the State People, Moshe would rise to their defense and pursuade of Israel to be the national emblem (not exactly, but G•d, so to speak, not to punish them. This time, the Torah close). Wouldn't it be wonderful if our leaders would says that "and in Moshe's eyes it was bad". Mosheheed the words of Zecharia in explaining that Rabeinu was more upset with the people than usual. This vision: "Not by might nor by power, but by My "angered" G•d all the more, and Moshe did not defuse spirit..." Only when we act properly, which also G•d’s anger as in the other instances. means differently from other nations, will we merit the Geula.

Sh'vi'i • Seventh Aliya • Check out this website: 23 p'sukim • 11:30•12:16 www.israelbaseballleague.com and read all about the soon•to•be launched Moshe and the Elders gather the People. G•d sends premier season of Israel's first professional the quail, as He has promised, carried by a Divine baseball league. Read about the Modiin wind. The supply is overwhelming. The PeopleMiracle, Petach Tikva Pioneers, Beit Shemesh spend day and night collecting the quail. No sooner Blue Sox, Netanya Tigers, had they started eating, then G•d's anger wasRaanana Express, and the manifest in a devastating plague that struck the Tel Aviv Lightning People. The location became known as Kivrot• their managers and players s 6 J THE JERUSALEM INSTITUTE Torah in Bamidbar 15:15 uses the words “a statute forever throughout your generations”. From this we OF JEWISH LAW may infer that present day Batei Din of non•ordained judges are authorized to preside over cases of Rabbi Emanuel Quint, Dean conversion. A second reason given by Tosafot is that just as the non•ordained judges do the bidding of the Lesson #380 ordained judges of old in commercial matters so as “not to close the door to the borrower”, so do the Personal Status Matters non•ordained judges do the bidding of the ordained judges of old in accepting converts so as “not to close A few days ago there was an article in the Jerusalemthe door to those who wish to enter the Divine Post about who had jurisdiction to accept converts and covenant”. Thus the second answer to the dilemma is whether the authorities were living up to their duties.that non•ordained judges may exercise the function of After reading the article some may wonder who hasaccepting converts, despite the infrequent nature of such jurisdiction according to halacha to accept converts.cases, since the overriding importance of not shutting Since there is included in jurisdiction of the Beit Din in the door to converts obviates the necessity for this type halacha other topics of personal status cases such asof case to be one that occurs frequently. compelling a man to divorce his wife and kethuba settlements, I will also say a few words about these. The Beit Din of non•ordained judges also has jurisdiction over other personal matters, such as marital In addition to their extensive judicial authority,cases. One example is the case of compelling a man to non•ordained judges also perform an importantdivorce his wife under certain circumstances such as nonjudicial function, that of accepting converts. Thewhen one has contracted a prohibited marriage. (See Talmud states that the ritual of accepting convertsShulhan Aruch Even HaEzer 154.) There is a passage in required that it be performed before three persons. The the Talmud (T. Gittin 88b) from which we derive the reason given is that the Torah speaks of conversion as a following principles with regard to this matter. First, judgment (Bamidbar 15:16) and as Rashi (1040•1105ce) according to Torah law, only ordained judges can explains, whenever the Torah refers to a judgment itcompel a man to divorce his wife when the halacha means that at least three persons (i.e. a Beit Din) arerequires this result; second non•ordained judges have at required to effectuate the judgment. Rambampresent been given jurisdiction over this matter. One (1135•1204ce) in discussing the acceptance of converts, reason that some of the commentaries such as Rashba only states that three personas are required, but does not (1245•1310), Ritva ((1250•1330) and Shulhan Aruch mention whether the three had to be ordained or not(1488•1575) advance for this jurisdictional extension to (that is Biblical type of ordination that lapsed in the 4th non•ordained judges is the compelling need to protect a cent. ce). Had the acceptance of converts only had been Jewish woman who might not, without this divorce, a thing of the past, the entire question of whether or not ever be able to be free to remarry. But regardless of the non•ordained judges have jurisdiction over the matter reason, the authorities agree that, when circumstances would be moot. But it is a fact that from time to timeare such that the halacha requires it, non•ordained converts are present, albeit hesitantly and only afterjudges have jurisdiction to compel a man to give his considerable inquiry, being accepted into Judaism. On wife a divorce ("get"). what authority then, do the religious courts, which of necessity consist of non•ordained judges actAnother in marital matter over which the jurisdiction of accepting converts? Tosafot (12th•13th century) non•ordained in judges deals with ketuba (sort of a several places clearly states that the acceptance marriage•contract) of settlements. I said sort of a contract, converts was originally intended to be limited since to the groom undertakes certain obligations in the ordained judges. How then could non•ordained judges ketuba, but the wife is not a party to the ketuba • she is accept converts? According to the Talmud the test for the beneficiary of the terms of the ketuba. In case of a jurisdiction of non•ordained judges was that the matter divorce or death of the husband, she is entitled to a before them had to be (1) of a frequent nature and (2) lump sum as stated in the ketuba, besides other benefits involve a monetary loss. The latter test is not applicable that the halacha confers on divorcees and widows. to cases of conversion, but apparently the test Frequently of the amounts stipulated in the ketuba are frequency must still be met. The authorities disagree as astronomical numbers, some brides wishing to have the to whether or not conversion cases are frequent ketuba in to be at least equal to her other friends who have nature, with Rashba ((1245•1310), Ran ((d. ca. 1375) been recently married. In some communities, when the and R. Karo (1488•1575) indicating that conversion is ketuba is read aloud at the wedding ceremony, the not a frequent matter and Tumim (1690•1760) andreader skips some parts including the amount stipulated. Netivot (1760•1832) treating it as a frequent occurrence. Tosafot asks how can the groom undertake such But if it is the case that conversions are not frequent,obligation when as the people present know that he has how may non•ordained judges act in such cases?no funds and no job to support his obligation under the Tosafot, returning to the source of the law, offers twoketuba? One of the answers given is that this is a solutions. First, in referring to the case of a convert, the personal obligation that has priority all the days of his life. s 7 J to learn Torah but he sent them to Yitschak who lived Ramban (1194•1270) on Sanhedrin 23b states that if the longer than he and so had studied more. Yitschak in turn non•ordained judges did not have jurisdiction oversent them to Yaakov, who, having studied with Avraham marriage contracts and the debts arising there from, a and Yitschak would be more knowledgeable than both of wife would be at her husband’s mercy. That is, them. he Yet Yaakov told them to go to Moshe since he would be able to divorce her with impunity since shereceived Torah directly from the mouth of G•d, without would have no Beit Din to turn to in order to collect the intermediaries" (Shmot Rabba 2:6). sum provided for in the marriage contract. This might "Chazal taught (Chulin 89a), that what was said of Moshe lead in some cases to closing the door for marriage. In was greater than what was said of Avraham Avinu; addition, R. Joshua Falk (1555•1614) points out, cases Avraham said: I am dust and ashes', whereas Moshe said: involving collecting the money provided for in marriage 'what are we'. Avraham, despite his greatness, was unable contracts are of a frequent occurrence and certainlyto utterly humble himself so that, despite his spiritual entail a potential loss of money to the wife if she cannot greatness, there still remained slight residues of collect the marriage contract. Consequently,materialism or bodily aspects separating between his soul non•ordained judges have been granted jurisdiction over and Hashem. Moshe alone, who was the humblest of men, marriage•contract settlement cases. succeeded in eradicating and separating soul from materialism, so that he was able to completely merge The subject matter of this lesson is more fully discussed himself with his prophecies" (R'uach Chayim, Volozhin). In Volume I of A Restatement of Rabbinic Civil Law by What is especially spiritually significant about this first Emanuel Quint. Copies of all volumes can be purchased revelation, beyond the exceptional greatness of Moshe as a at local Judaica bookstores. prophet, is its wording that contains no message but rather Questions to [email protected] a commandment, one that moreover carries a lesson for our own religious and moral life. "Draw not nigh; put off your shoes from your feet, for the place where you are Spiritual and Ethical Issues standing is ground with a holy destination" (Shmot 3:5). in the Stories of Sh'mot "Draw not nigh", this is a first principle in the concept of sanctification and holiness; "You shall be holy: wherever you find a fence against immorality, there you will find Moshe at Horev [4] holiness" (Vayikra Rabba 24:6). There is a border beyond which Moshe was not to proceed, no matter what ecstatic by Dr. Meir Tamari heights result from the revelation. This is similar to the limitation placed on the people regarding Har Sinai at Already in the first revelation to him, the differences and Matan Torah; and on us in every walk of life and in all our superiority in prophecy of Moshe over all other prophets is desires and actions. There is nothing, spiritual, material or made clear. "And when G•d saw that Moshe turned aside emotional that is left unlimited by Torah rather everything to see the phenomenon of the burning bush, He called to is limited, refined and restrained by the mitzvot. him: 'Moshe Moshe'. "Hashem's repetitive use of the name Yet recognition of the greatness and wisdom of Torah, was an expression of love and encouragement in answer to whether intellectual or emotional, is insufficient to assure Moshe's initiative. Our sages taught that whenever one the application of Torah to life. "There are two ways to comes to purify himself or to do a great mitzva, then all Avodat Hashem: One's heart is uplifted at the greatness of assist him, as we read: 'and Moshe went up the mountain Hashem and of His creation, so that one's soul soars with and G•d called to him from the mountain (Shmot 19:3)" His worship. Alternatively, one recognizes the pettiness (Soforno). and worthlessness of the human being, and so submits "Like here, 'Moshe Moshe', we read of repetition of names oneself in humility to G•d. The former may also lead to with Avraham! Avraham (B'reishit 22:11), Yaakov!arrogance while the second way may lead to despair and Yaakov (41:2), and Shmuel! Shmuel (Shmuel Alef 3:10). hopelessness, so that we need both ways in Avodat This repetition is necessary because the prophet is soHashem" (Shem MiShmuel). astounded by his revelation that if his name will be called So in addition to the greatness of mitzvot inherent in their only once, he will fail to grasp and understand limitations, the Moshe was told: "Put off your shoes", to teach prophecy properly. So his name is called twice, giving him spiritual sensitivity and humility. "We find that in every respite to clarify his emotions and his thoughts.place where the Shechina is revealed, it is forbidden to Furthermore, the double naming comes to teach that the wear shoes" (Shmot Rabba 2:6). whole prophecy that follows is a merger of the merits of mercy and judgment, and that is a lesson that could only be "The removal of the shoes was a sign of vassalage and taught to these 4 prophets" (Rabbenu Bachai). submission towards a ruler among the people of the Tanachic times, something like removing head• gear in our "In the 3 other cases, there is a pause between each of their times. That is why Boaz told Naomi's kinsman to remove names, however, in the case of Moshe the name is repeated his sandal, as a sign that he was to be despised and without a pause. This is because there were pausesconsidered inferior since he did not want to perform the between the revelations of all the other prophets whereas levirate marriage with Ruth" (Yalkut Yehuda). "Man as the only in Moshe's case the prophecy was one continuous pinnacle of creation has dominion over all the kingdoms • revelation. Furthermore, it shows his superiority as the mineral, vegetable and animal, and as such consumes and source of Torah; Am Yisrael came to Avraham and asked uses all of them. When he takes the furs and skins of the s 8 J animals, he shows his mastery and rule over them. Does one make Shehecheyanu on a Therefore, in all those places where the Shechina appears, vegetable from the new crop that he the wearing of shoes made of leather is forbidden, to show Q mankind that in these places they have no dominion rather eats, or is Shehecheyanu just for new they too are subservient to G•d" (Be'er Yosef). fruit? "Taking off one's shoes expresses giving oneself up entirely to the meaning of a place, to let one's personality We must distinguish between the answer in take its position directly on it without any intermediary. So A principle and in practice. In principle, the kohanim in the Mikdash had to function barefooted, Shehecheyanu applies to anything that grows in with nothing intervening between the holy ground and clearly distinct seasons. In fact, the Talmudic source for their feet; the floor sanctifies the priest." (Rabbi S. R.Shehecheyanu regarding fruit is the gemara Eruvin 40b Hirsch). that discusses a kara (pumpkin). In practice, many of the possible criteria for Shehecheyanu are not met by almost "When a person wears shoes he is unaware of the pebbles all vegetables. and thorns he is treading on and so does not pay attention to the difficulties in his way. Not so, one who walksThe b'racha is a proper response to the happiness that barefoot, who feels every stone and furrow in his path.comes when something we enjoy appears after being out of That is why Moshe and Yehoshua were told to remove our lives for a while. We must explore specific issues with their shoes; leaders and great people, especially tzadikim, that basic concept in mind. The most basic criterion of have to be very conscious of their mistakesShehecheyanu and is that there must be clearly distinctive shortcomings • even the smallest of them " (Olelotseasons that are renewed during the course of the year Efrayim). (Shulchan Aruch and Rama, Orach Chayim 225:6). With this in mind the Rama (ibid.) says that "we do not make Shehecheyanu on new yerek (roughly, vegetables) because MISC section • contents: it stands in the ground all year." The reason that the Rama cites (Darchei Moshe, OC 225:2) in the name of Mahari [1] Vebbe Rebbe Weil is that it is hard to discern which yerek is old and [2] Candle by Day which is new. The critical question regarding many vegetables (and some [3] From Aloh Naaleh fruit) is if, despite there being different growing seasons, they are available almost all year without interruption. [4] Wisdom and Wit This depends on the understanding of the Rama, as follows. The Mishna B'rura (ad loc.:18) points out that [5] Portion from the Portion almost every vegetable has distinct growing seasons, [6] Parsha Points to Ponder making the Rama's generalization about vegetables hard to understand. (With the extensive modern use of hothouses, [7] Torah Kidbits it is now common for many fresh vegetables to be grown throughout the year.) One explanation is that because of a [8] MicroUlpan concern that one would get confused between different types of vegetables, we do not make Shehecheyanu on any [9] Gimatriya of them. The other explanation is that the Rama meant by "stands in the ground" that many vegetables were stored in [10] SDTs the ground for long periods. Thus, many vegetables that [11] Guest essay grow seasonally are available all year anyway, thus exempting them from Shehecheyanu. [12] Pirkei Avot When fresh produce is very noticeably superior to refrigerated produce, there is likely cause to make [13] Torah from Nature Shehecheyanu on the new fresh fruit (B'er Moshe V, 65). [14] From the desk of the director This is particularly understandable in light of the reason for the Rama's limitation on Shehecheyanu: the fact that it was not noticeable what is from the new season and what [1] From the virtual desk of the OU is from the old (see V’zot Haberacha, pg. 161). (This VEBBE REBBE situation seems more prevalent regarding fruits than regarding vegetables.) Certainly, if the produce is available The Orthodox Union – via its website – fields questions of only in cooked, marinated, and vacuum packed form one all types in areas of kashrut, Jewish law and values. Some makes Shehecheyanu on the new, fresh produce. Another of them are answered by Eretz Hemdah, the Institute for relevant situation is when produce is available throughout Advanced Jewish Studies, Jerusalem, headed by Rav Yosef the year because it is imported from regions with different Carmel and Rav Moshe Ehrenreich, founded by HaRav growing seasons. Here we do not make Shehecheyanu on Shaul Yisraeli zt"l, to prepare rabbanim and dayanim to the new arrivals. serve the National Religious community in Israel and abroad. Ask the Rabbi is a joint venture of the OU,Although in principle, there should be vegetables, at least Yerushalayim Network, Eretz Hemdah... and the Israel in certain places, which should require Shehecheyanu, the Center. The following is a Q&A from Eretz Hemdah... minhag seems to be (at least for Ashkenazim) never to make it on them. Classical poskim already mention the s 9 J idea of lo plug (not to distinguish) between differentestablished solid borders from the river to sea, from the vegetables and thus withholding a b'racha from all (see Golan to the Negev. Our holy places were once again in Mishna B'rura 225:18). (Remember also that it is not an our hands, our capital reunited. With such an overt show of outright obligation to recite Shehecheyanu • MagenDivine blessing, would world Jewry answer the call and Avraham 225:6). Although the LO PLUG seems to become home? more limited than what we would call all vegetables, since the number of vegetables requiring Shehecheyanu hasThe question still lingers. While our population • kein gone down, the expansion of the LO PLUG seems natural. yirbu • has multiplied eleven•fold (since State• hood) , and Let us note that the distinction seems to be along the lines we now constitute the largest Jewish community in the of what we consider vegetables vs. fruit, not what foods world, a persistent Yetzer Hara still lurks in the shadows: require borei pri ha'adama vs. ha'etz. Therefore, one should Is Israel the long•awaited promise, or is it Galut with a make Shehecheyanu on water• melon, strawberries, etc. Kotel? when they are seasonal. Apparently, the minhag of some S'fardim is to make Shehecheyanu more broadly onFor six glorious days, God worked. It is left up to us to do vegetables (see sources in V'zot Hab'racha p. 160). the Rest. Ask the Rabbi Q&A is part of Hemdat Yamim, the weekly Rabbi Shmuel (Stewart) Weiss, Ra'anana parsha sheet published by Eretz Hemdah. You can read this section or the entire Hemdat Yamim at www.ou.org or TORAH THOUGHTS as contributed by Aloh Naaleh members www.eretzhemdah.org. And/or you can receive Hemdat for publication in the Orthodox Union's 'Torah Insights', a Yamim by email weekly, by sending an emailweekly to Torah publication on Parshat HaShavu'a [email protected] with the message: Subscribe/English (for the English version) or Subscribe/Hebrew (for the hebrew version). Please leave [4] Wisdom & Wit the subject blank. Ask the Vebbe Rebbe is partially funded R’ Moshe Schwab, the Mashgi’ach of the Beis Yosef by the Jewish Agency for Israel Yeshiva in Gateshead, and his wife, were constantly seeking out ways to do gemilat chassadim. One of the [2] Candle by Day areas to which they devoted much effort was marrying off orphans. They would ensure that the We must live IN the present, but not FOR it. orphans were married off with the best of everything. From "A Candle by Day" by Rabbi Shraga Silverstein R’ Moshe belittled whatever he had done. “At first,” he said, “I thought that when I married off an orphan, A Candle by Day • The Antidote • The World of Chazal by my actions were the same as those I would have Rabbi Shraga Silverstein • Now available at 054•209•9200 taken had they been my own children. However, when my children reached marriageable age and I [3] CHIZUK and IDUD married them off, I realize how wrong I had been in for Olim & not•yet•Olim respectively my estimations.” Shmuel Himelstein has written a wonderful series for This week, according to the secular calendar, marks the ArtScroll: Words of Wisdom, Words of Wit; A Touch of anniversary of one of the Jewish people's most important Wisdom, A Touch of Wit; and "Wisdom and Wit" — events, the Six Day War. It was a moment whichavailable at your local Jewish bookstore (or should be). enthralled • and shocked • the world. To a believing Jew, it Excerpted with the permission of the copyright holder was a miracle of Biblical proportions. But, like all miracles, it not only affirmed our faith, it tested it as well. [5] For 2000 years, we prayed daily for a return to Zion. We faced Jerusalem in prayer, recited "Next Year in Jerusalem" twice a year and modeled our shuls after the Bet HaMikdash.

And then, in 1948, God allowed us to reclaim our ancient homeland. We won a stunning victory against all odds and by Rakel Berenbaum Israel was born anew. FEEDback to [email protected] But the new State was small and beleaguered. Jerusalem The Backwards NUNs was split in half, the holy sites in foreign hands. "Is this the Redemption we waited for?", wondered world Jewry.This weeks portion contains two verses that are set Essentially, only those Jews fleeing persecution in Europe apart in a unique way • they are surrounded by the or the Arab world made Aliya. letter NUN written backwards. "When the Ark went forth, Moshe said, 'Arise, O G•d, and scatter your But as evidenced by the amazing phenomenon of Pesach enemies! Let your foes flee before You!' When it Sheni in this week's sedra • God believes in secondcame to rest, he said, 'Return, O G•d, [to] the myriads chances. And so, in 1967, we crushed our enemies and of Israel's thousands'." (Bamidbar 19:35•36) s 10 J The first verse “Vayhi binso'a ha'aron” is very familiar be done with a zester or a peeler. to us. It is said or sung in shuls around the worldLet chicken sit in marinade in the fridge for at least when the Ark is opened, before the Torah is removed one hour. Remove chicken from marinade. Top it with from the Ark. The verses were originally recited when the basil, zest and garlic and bake on a well oiled the Ark (of the Mishkan) led the people. baking pan at 300 or until done. You can make the The Sforno says that these verses are referring to the marinade into a thicker sauce by adding corn starch time of conquering the land of Israel. It is a prayer and water. before the “battle” for the land of Israel. According to Save the stock if desired. Reduce stock (boil it down Sforno if everything had gone as planned, we would to half the amount) and add a slurry to it (corn starch have entered the land without a physical battle, the and water) to make it a little thicker so it can be used inhabitants would have run away from us as theas a sauce. verse says “scatter your enemies. Let the foes flee...” The prayer ends with a request that G•d won't only be with us during the conquest but will remain with “the [6] Parsha Points to Ponder myriads of Israel” i.e. that the presence of G•d should be with us always. B'HA•A'LO•T'CHA Chizkuni calls this the “travelers' prayer” for the person going to battle. Please scatter our enemies, 1) Why doesn’t the Torah mention the names of the impure and 'return the myriads of Israel's thousands” andpeople who complained that they could not offer the ensure that no soldier should be lost in the conquest. Korban Pesach which would have given them their just due for this remarkable act? (see 9:6•7) The Rabbis (Yevamot 64) learn from this verse that G•d's presence does not rest on Israel if there are 2) Why are backwards letter•NUNs used to separate the less then 22,000 people. The Rabbis go so far as to negative actions of the Jewish people? (see 10:35•36) say that if there is one person less then 22,000, the 3) When G•d confronts Aharon and Miriam about their person who did not fulfill his mitzva of procreation has negative speech about Moshe, He states, WHY DID YOU caused the presence of G•d to stay away from Israel. NOT FEAR TO SPEAK ABOUT MY SERVANT This teaches us the importance of each person in the ABOUT MOSHE?” (see 12:8) Why does the word nation because the lack of just one person can cause ABOUT appear twice, as if MY SERVANT and MOSHE the whole nation to loose out on the presence of G•d. are two different references? It also teaches us the importance of the mitzva of “be fruitful and multiply.” It might seem strange at first glance to include the THESE ARE THE ANSWERS importance of the mitzva of procreation in a battle Ponder the questions first, then read here prayer, but today it seems very appropriate. We are fighting a demographic war for Jerusalem. The Arabs 1) Rav Moshe Feinstein answers that had their names been have more children then we do and if we let thatmentioned, one could have mistakenly thought that they continue may soon take over the city just by theirmerited having this parsha written in their honor because numbers. Let these two verses protect against that they were great people. The anonymity displays that this possibility. parsha was written in their merit due to their sincere love for mitzvot as their complaint demonstrated. The recipe this week uses basil, said to be 2) an Me’am Loez explains that while standing at Har Sinai, aphrodisiac, to help increase the number of Jews, to the Jewish people proclaimed “Na’aseh V”Nish• ma (two insure that we will be a multitude. words beginning with the letter NUN), which declared their lofty spiritual level and connection to G•D. Their ORANGE BASIL CHICKEN desire for a quick departure from Har Sinai just one year later and their complaining to G•D, the two negatives 10 chicken breasts surrounding these upside down NUNs, were a rejection of 1/4 cup brown sugar that declaration of words beginning with the letter NUN. Thus, the upside down NUNs capture the fact that their 1 orange, zested (remove and use the orange initial proclamation had been flipped upside down. part of the peel without the white, use a peeler) 3) The Chofetz Chaim answers this question based on the 1 cup white wine Gemara (B'rachot 34b) which teaches that Chanina ben 1 cup orange juice Dosa prayed for the recovery of the son of his Rebbi, 3 garlic cloves, chopped fine Rabbi Yochanan ben Zakai. When his prayers were answered, Rabbi Yochanan explained that although he was 1 bunch of fresh basil (chopped) a greater Torah scholar than Chanina, Chanina had the 1/2 cup olive oil lofty status of being a servant of the King. This status gave Chanina open access to the King at all times and, thus, 6 cups of water although he was of lesser stature, Chanina’s prayers were the ones which were answered. G•D is declaring that Trim the breast (remove fat), cover and place in whether Moshe is viewed on his own accord as MOSHE, fridge. To zest the orange, remove and use the the greatest scholar, or if he is viewed on a lower level as orange part of the peel, without the white. This can s 11 J MY SERVANT, their comments were inappropriate. May Hashem light up His "face" Parsha Points to Ponder is prepared by Rabbi Dov Lipman, who teaches at Reishit Yerushalayim, Tiferet, and for you and be gracious to you. Machon Maayan in Beit Shemesh and RBS and is theWe're often "in the dark" about things. We author of "DISCOVER: Answers for Teenagers (anddon't pay much attention to our blessings adults) to Questions about the Jewish Faith", until just something goes wrong. But here re•published by Feldheim [email protected] Hashem not only promises us good things, but He will "enlighten" our lives and be [7] gracious to us • personally and on purpose. And He will grant us "Chein • Graciousness". Chein is a sign of affection. And some say it is related to the word Chinam • for free. This blessing is "free" A Torah Tidbits column with a Parshat HaShavua insight and unconditional. We are blessed, even if geared towards the young reader... or their parents and we don't deserve it. grandparents to read to them May Hashem lift His face to you What happens when your family returns and bring you peace. Imagine! from shul on Friday nights? Even before Hashem will not only bless us with His you sing Shalom Aleichem. In mostLight; He will actually lift His face to us! houses, the father, and sometimes both Even Moshe Rabbeinu was told that he father and mother, places his or her hands could not "see" G•d's face. Neither can on each child's head and blesses themwe, of course, but nonetheless, G•d will with Birkat Kohanim • the Priestlyface us! That's awesome! And what will Blessing. happen? He will bring us His greatest This is the b'racha which Aharon Hakohen blessing • Shalom • Peace. and his sons gave to the Children of Israel So next Friday night, pay attention when in the Beit HaMikdash. Since your the parents bless you. You'll never destruction of the Mikdash, kohanimreceive a greater gift! continue to say the b'racha in shuls all over the world 13 times a year, on Yom [8] Tov. In Eretz Yisrael, the b'racha is said MicroUlpan every Shabbat, and in Yerushalayim, it is Most people call a tape measure a METER said every day (twice on Shabbat, Rosh (pronounced with a Hebrew accent, the E's as in Chodesh, and Yom Tov (and in somewet). Not quite. Colloquial, at best. The "real" shuls, a third time on Yom Kippur). Hebrew word is MAGLUL, the case of which Birkat Kohanim is not for the Kohanim. It contains the SERET MIDA with an ETZER at was written by Hashem for the Jewishthe end. people. Let's take a closer look. ##### May Hashem bless you andThe abbreviation for doctor is not DOC’', but Dr. guard you. The general rule is followed by PROF’ for May Hashem light up His "face" professor. D”R is the exception. It probably follows the English Dr. • first and last letter of for you and be gracious to you. the word, rather than the first letter or two or May Hashem lift His face to you three. and bring you peace. May Hashem bless you and[9] Gimatriya guard you. Unlike other blessings in Following up on last issue's the GIMATRIYA of the Torah, Birkat Kohanim is written inMoshe Rabeinu being 613, how about this fact: singular. It speaks to each individual Jew. The name MOSHE (without any helper•letters) Only the end (not really part of occurs the in the Torah 613 times. b'racha) is in plural: Let them (Kohanim) place My Name upon the Children of Israel and I shall bless them (the people).

s 12 J [10] more SDTs This seems to be a question that is not often asked. Many of us think that our life's goal is to reach our SDT: Aharon is complimented in that he tended the greatest potential, to be the best person we can be. Menora each day without changing anything. Maybe our goal should be to do the best service for Says one Chasidic master: That includes himself. He Hashem. What does He want? What will make Him did not change; he did not get arrogant or conceited happy? from the great things he did daily in the Mishkan. To that end we come to the issue of living in Israel. The Torah tells us that "When you come to the land SDT: "G•d consoled Aharon, telling him that his gift of Israel which Hashem your G•d has given you, the is greater than those of the NESI'IM, that you lightLand shall keep a Sabbath for the Lord" (Vayika 25). and tend the Menora." Ibn Ezra tells us that this passage contains a secret about the end of days. What is that secret? When the But wait! Lighting the Menora in the Mikdash could Jewish people will return to the land of Israel, it is even be done by a non•kohein. So what consolation is G•d who will enjoy Shabbat • all His children will be that? home, and He will finally feel at peace. The Torah is True, the Menora can be lit by anyone. But telling the us an amazing thing: G•d gets nachas from His tending of the Menora, the daily cleaning out of the children, the Jewish people, being at home, just like wicks and remaining oil, and setting fresh wicks and my flesh and blood father z"l. Amazing. oil • that could only be done by a kohein. Not only G•d is happy when the Children of Israel Lighting the Menora is the "easy" part of the mitzva. are home. Our grandma, Mama Rachel, the great It's getting rid of the negative and setting up matriarch the of the Jewish people, is continuously positive that requires a kohein. So too, concludes the crying and refuses to be consoled. Why is she crying? commentary, it is with Klal Yisrael. Not everyone"...Rachel is weeping for her children; she refuses to can properly clean out the negative influences,be comforted for her children, because they are no change the negative attitudes possessed by many of more." Thus says G•d, "...and they will return from our fellow Jews. This requires a special, sensitive,the land of the enemy... and your children will return G•d fearing Jew skilled in constructive reproach and to their own territory." (Yirmiyahu 31) filled with a love of his fellow Jew. Rachel is crying because she misses her children, she ••Heard from Rabbi Moshe Tendler awaits their return from the Exile. Every time a Jew comes home, he or she brings joy to Rachel. Have [11] Guest essay you ever considered giving some nachas to Rachel Imeinu? Have you ever though about bringing joy to NACHAS by Yishai Fleisher her, who can only be consoled by the return of her My father z”l had an interesting quirk. He absolutely children? loved it when all his children were home for Shabbat. Living in Israel certainly has an element of He would tell me: "Now that everyone is home, self•gratification. I But the highest level of making finally feel at rest." No matter what time of day we Aliya is not about serving the self or even serving the arrived, he would promptly go to sleep on the couch country • it's about serving and pleasing G•d. By as we three siblings palled around in the house. As he living in Israel, and loving your fellow Jews (t)here, slept you could see on his face the nachas that he felt. you bring G•d the greatest gift of all: the nachas of The Rebbe from Slonim says that there is a similarHis children returning home. nachas for G•d Himself. He states, in his book Yishai Fleisher is founder of Kumah Netivot Shalom, that just like a human father, G•d [www.kumah.org], a grassroots pro•Aliya loves it when His children love each other and are organization, and program manager at together. That is the reason why G•d loves Shabbat • www.israelnationalradio.com because on Shabbat His children are together in shuls and around the table and have the opportunity to show each other affection. [12] Pirkei Avot What a concept • giving G•d nachas. We live in theIn the last mishna of chapter two, we find the i•pod, i•tunes, i•generation. Everything is about 'me'. well•known teaching of Rabbi Tarfon (well•known All the gadgets are there to serve 'me'. So often in our because there is a song with the words): "It is not up religious life we ask "what does this do for me? How to you to finish the job, nor are you free to desist does this benefit me? How will I grow from this?from it." What will I achieve?" Kashrut is good for Life me, is hard. It is filled with problems to solve and Shabbat is good for me, even prayer is good for me. challenges to undertake. And it can be overwhelming, But what about good for G•d? How can I please G•d? sometimes paralyzing us into inaction. Rabbi Tarfon s 13 J addresses this issue by reminding us that we are not great journey to Eretz Yisrael. All seemed tranquil: it expected to do everything, only something. The one was the quiet before the storm. thing we must not do is NOTHING. The last detail before the epic journey is a conversation But lest one take the attitude, why should I evenbetween Moshe and Yitro, in which Moshe begs his bother if I know that I cannot finish the job? Rabbifather• in•law to join them on this historic trek Tarfon also says that we are not free to not do it (Bamidbar • 11:29•34). Why so? whatever "it" is. It could be Torah learning, Rabbi the Macy Gordon points out that Bnei Yisrael, performance of mitzvot, or any of the mundane tasks although present at Sinai, accepted the Torah in "one for which we are responsible. emotional moment"; the spiritual uplift, however, could This includes protesting injustice, for example, or any not last. Yitro, in contrast, was the only Jew • a Ger Tzedek • who accepted G•d out of completely free of the ills of our society. If one feels that the choice, the result of individual contemplation. Clearly, government is acting improperly in its dealings with in the tempestuous days to follow, Yitro's example Gush Katif expellees, he or she is obligated to dowould be an invaluable source of spiritual strength to a something about it. One may not give in to faltering the society. feelings of futility we get; one may not say, "what can I possibly accomplish?" Don't expect to do Shabbat Shalom, Menachem Persoff everything, but know that each person's effort adds to those of others, and movement in the proper direction Towards Better Davening can result. and Torah Learning Pirkei Avot is not just to be read and studied. Its teachings should be pondered... and acted upon.There is a TROP•thing that occurs in the second and Pirkei Avot was meant to change each of us for theagain in the third pasuk of this week's sedra. It is two better. the same pausing•TROP marks, one after the other. In these cases, it is a ZAKEIF KATON (ZK) that occurs twice in each pasuk. Speak to Aharon and tell him, [13] Torah from Nature when you light the lamps (of the Menora) • first of the two in a row • towards the Menora • second one • shall Legless Lizard shine the seven lights. Although both ZKs obviously Kind of looks like a snake, but it isn't. A.k.a. glasshave the same level of pause, when there are two in a lizards or glass snakes (they still are lizards and not row, the first one's pause is stronger than the second. snakes, even if they are called snakes • there is even a This allows the pasuk to read: when you light the lamps, species of legless lizard called the slow worm, which they should shine (and illuminate) the face of the is a lizard and not a worm)... glass lizards haveMenora. (Rather than: when you light the lamps facing external ears, eyelids... and are much smaller thanthe Menora... snakes. Like many legged lizards, these can break off their tails without causing themselves damage...SHEYIBANEH BEIT HAMIKDASH... useful for fleeing a predator. A series of articles on Beit HaMikdash•related topics by And why bring up this particular animal now?Catriel Sugarman intended to increase the knowledge, Because just a week or so ago, a new species interest, of and anticipation of the reader, thereby hastening legless lizard was discovered. Years ago, scientiststhe realization of our hopes and prayers for the rebuilding thought that we had pretty much discovered all theof Jerusalem and the Beit HaMikdash. animals in the world. Today they admit how wrong that idea is. Kivsei Atzeret • Sh'lamim that are Kodshei Kodashim [14] Divrei Menachem The Shtei HaLechem (the two wheat loaves permitting the new crop for Mikdash use) were "kneaded and formed" B'haalot'cha draws to a close a seemingly endless list of outside of the Azara, but were baked in a special iron stove numbers, names of leaders, logistical arrangements,in the Azara. "The preparation of the Shtei HaLechem does tasks and princely offerings which appear to have nonot override Yom Tov and certainly not Shabbat. Instead, direct bearing on the Exodus narrative. These include a they were baked before Yom Tov • the Festival of census of the people, the Leviim and Kohanim, camping Shavu'ot. And if the Eve of Yom Tov fell on a Shabbat, the positions for each tribe, instructions for carrying theShtei Halechem were baked on the Eve of Shabbat… " and Mishkan, marching signals and bugle calls. eaten on Shavu'ot. (Hilchot T'midin U'musafin 8). The At this time, however, certain basic social measures and Shtei HaLechem had another unique feature that laws of hygiene were also given. The Sanctuary wasdifferentiated them from other Menachot; they were Chameitz. In fact, strictly speaking, the Shtei Lechem were dedicated and the first Pesach in the wilderness was not Menachot at all. While they were "waved" as part of celebrated. In fact, up to this point in Sefer Bemidbar, the Avoda, they were not offered on the Mizbei'ach, they we witness all the necessary preparations prior to the s 14 J were eaten by the Kohanim. communal Korbanot, they had the status of Kodshei Kodashim, sacrifices of a higher level of sanctity, and After the Korbanot Musaf of Shavu'ot were sacrificed, a therefore, were slaughtered north of the Mizbei'ach. After Kohein took two lambs, the Kivsei Atzeret (the Shavu'ot dismembering the two lambs, a Kohein took the two chests Lambs), and together with the Shtei HaLechem, did the (Chazeh) and the two right hind legs (Shok), placed them first Tenufa, "waving". He lifted them forward, backward, together with the Shtei HaLechem, lifted them up and upward, and downward. 'Forward and backwards' • i.e. in all four directions • that is unto Him to whom the fourperformed a second Tenufa. Like all Sh'lamim, the Kivsei Atzeret also were accompanied by N'sachim, Solet (fine directions belong and to Him to whom heaven and earth belong. The two lambs were then slaughtered and offered wheat flour) mixed with olive oil to be burnt on the Mizbei'ach and wine for a libation. After Z'rikat Hadam, on the Mizbei'ach as Shalmei Tzibur, the only communal the blood application on the Mizbei'ach of the two Kivsei peace offerings sacrificed in the Beit Hamikdash during Atzeret, the Kohanim were permitted to eat of the Shtei the entire year. HaLechem. No part of the Shtei HaLechem was burnt on Nevertheless, three times in our history, special Zivchei the Mizbei'ach; all of it was eaten by the Kohanim. Similar Shalmei Tzibur were offered; once at the dedication of the to the Shtei HaLechem, the portions of the Kivsei Atzeret Mishkan; once when Shlomo HaMelech dedicated Bayit allocated to the Kohanim could be eaten only in the Azara Rishon, and finally when Chezkiyahu HaMelech purified by male Kohanim, in a state of Tahara • ritual purity • and repaired the Mikdash after it had been desecrated and during the day of Shavu'ot and until midnight. closed by his sinful father. Notes on Bikurim • "Aaron raised his hands towards the people and blessed them; then he descended from (the Mizbei'ach) after"… you shall put it (the Bikurim) in a basket… " (D'varim performing the Chatat, the Olah, and the Sh'lamim. Moses 26:2). The Mishna describes the baskets used. "The rich and Aaron came to the Ohel Mo'ed, and they went out and brought their Bikurim in baskets covered with silver or they blessed the people • and the glory of the Lordgold; the poor used wicker baskets or baskets of peeled appeared to the entire people" (Vayikra 9: 22,23). This was willow branches." After the Bikurim were presented to the on the eighth day of Milu'im. Kohein, the rich retrieved their baskets; the poor did not" (Bikurim 3:8). My questioner from Ramat Beit Shemesh • "And the king (Solomon) and all Israel with him, offered wanted to know if there was some special significance in sacrifice before the Lord. And Solomon offered for the the fact that the poor did not receive their Bikurim baskets sacrifices of Sh'lamim … two and twenty thousand oxen, back while the rich did. The Sifri remarks that the poor, by and one hundred and twenty thousand sheep. And so the giving their baskets to the Kohanim, acquired additional king and all the children of Israel dedicated the house of merit. The Malbim notes that the poor usually made their the Lord (I Melachim 8: 62,63). own Bikurim baskets to enable them to convey their first • After Chezkiyahu HaMelech purified the Mikdash, the fruits in purity. The poor gained merit because they king and the people celebrated. "And the Olot were inexerted themselves and made these new baskets with their abundance, with the fat of the Sh'lamim, and own the hands thereby demonstrating their love for the Mitzva drink•offerings for every Olah. So the service of the house of Bikurim. The rich merely bought beautiful and of the Lord was firmly established" (II Divrei Hayamim expensive baskets, but put no personal effort into it. "That 29:35). the poor made their own baskets of wicker and willow", It is easy to understand why Shlomo HaMelech offered notes the Tosafot Yom Tov, "was not an embarrassment at Sh'lamim that were Kodshei Kodashim. Like Moses and all". On the contrary, it "added to the glory of the House of Aaron, he too was dedicating a new Sanctuary that was to our G•d and those who served within." be the resting place of the Shechina on earth. However, Tuvia (from the Apocrypha) "went often to Jerusalem… Chezkiyahu HaMelech was only rededicating an oldhaving the first fruits and the tithes, and the Reishit Hageiz Sanctuary that had been defiled, why did he offer these and I gave them at the Mizbei'ach to the Kohanim … " very unusual voluntary Shelamim? IMHO, it was because (Tuvia 1:6,7). The Kohanim could eat Bikurim anywhere he knowingly set in motion a process which peaked in a in Jerusalem. First, they would recite the B'racha over the magnificent Pesach celebration of which it was written, fruit and then, "Boruch… Asher Kid'shanu Bikdushato "So there was great joy in Jerusalem, for since the time of Shel Aharon V'tzivanu Le'echol Bikurim." • "… Who has Solomon, the son of David king of Israel, there was not the sanctified us with the holiness of Aaron and has like in Jerusalem" (ibid. 26). Chezkiyahu HaMelech'scommanded us to eat Bikurim." celebration could only be compared with that of Shlomo HaMelech when he dedicated Bayit Rishon. Perhaps that is the connection. On the other hand, the dedication of Bayit Sheini was not one of unalloyed joy. "But many of the priests and Levites and heads of fathers' houses, the old men that had seen the first house standing on its foundation, wept with a loud voice, when this house was before their eyes" (Ezra 3:12). They despaired when they compared the remembered magnificence of Bayit Rishon with the paucity that characterized the beginnings of Bayit Sheini. Since the Kivsei Atzeret offered on Shavu'ot were

s 15 J in the order they appear in the opening p'sukim of the Book and Sedra of Bamidbar, we find that A, B, C, (that is, the first three), and the 6th, 9th, and 12th (F, I, L) each have 5 letters. The other six Tribes (DEGHJK) have 6 letters each. (As an extension to this TTriddle, " Menora from beginning of the sedra have the children and guests at your table come up with " Lamb labeled 2 is for Pesach Sheni other 2•letter names, then switch to 3•letter names, 4, 5, 6. Finally, see who can find names of 7 or more letters. " Box of Tide, so that the Leviyim can wash their Not easy. Use names in your family, names in the clothes. The Tide is also for Yehoshua Kohein HaGadol in the haftara, who is described asTorah, Tanach, etc. It could be fun.) Found one on having soiled clothes Shabbat Parshat Naso. It is the father of the NASI of Shimon, Shlumiel • TZURISHADAI. See if you can " Jeans, a.k.a. Levy's for the Leviyim find others. " Silver trumpets " 2nd row: "reading" right to left, you have: when [2] The former has the latter’s name but not the cloud lifts, that is a sign to travel. Hence the vice versa green light " The next row of pictures is the result of theSince TT 764 spanned the sedras of Bamidbar and Naso Cloud's lifting and the go•ahead for traveling: (with Shavuot sandwiched in between), this TTriddle The four flag•camps are marching in refers the to the two sedras. In the former • i.e. Bamidbar, direction of the arrow we find the word NASO, the name of the latter sedra. In " Aron Kodesh refers to the NUN•bracketedfact, BKs (baalei k'ri'a) are warned to be careful when p'sukim which we say when taking out andthey show the kohen called to the first Aliya where it is returning the Torah to the Ark located. It is easy to point to the wrong Naso. If it does " Smiling watermelon refers to Bamidbar 11:5 happen that a person getting an Aliya is shown the wrong place • if the correct starting point is on the same " Quail is quail column or the neighboring column which is also open in " Snowflake is a reminder of Miriam's punishment front of the Oleh, then the BK just continues to read for Lashon HaRa from the correct place, and nothing has to be done about " The eyes are Yitro. That’s what Moshe wanted the bracha. If the correct starting place is not visible him to be for us on our journeys when the Oleh makes his bracha, he might have to " The candle lighting other candles is an analogy repeat the bracha. A Rav should be consulted on this to Moshe giving of his Ru'ach HaKodesh to the issue. 70 elders he gathered, to share his burdens of leadership [3] What does Gimatriya have to do with " The X•ed out soldier is from the haftara, when it firstborns? says, LO B'CHAYIL This was a tricky TTriddle. To the Gimatriya of what, " And there is one "unexplained" which is a visual does this TTriddle refer? To the Gimatriya of TTriddle. Gimatriya. GIMMEL (3) + YUD (10) + MEM (40) + TET (9) + REISH (200), + YUD (10) + ALEF (1) = TTRIDDLES... 273. And what does that number have to do with firstborns? It is the number (as recorded in Parshat are Torah Tidbits•style riddles on Parshat HaShavuaBamidbar) of the non•Levi firstborns that were more (sometimes on the calendar). They are found in thethan the number of non•b'chor Leviyim. In other words, hard•copy of TT scattered throughout, usually at the22,000 Leviyim (excluding firstborns) and 22,273 bottom of different columns. In the electronic versions of firstborns among the other Tribes. A ceremony TT, they are found all together at the end of the "exchanging" the 22,000 for 22,000 was followed by a ParshaPix•TTriddles section. The best solution set redemption, at 5 siver coins each, of the 273 OD'FIM submitted each week (there isn't always a best) wins a double prize a CD from Noam Productions and/or a gift (surplus). And that's what GIMATRIYA has to do with (game, puzzle, book, etc.) from Big Deal. firstborns. [4] Their lines are curved, come first, and are Last issue’s (Bamidbar, etc.) TTriddles: further away [1] DEGHJK 6 • ABCFIL 5 This is another TTriddle that refers to the list of Tribal leaders at the beginning of Bamidbar. It is a TTriddle How many letters are there in your (Hebrew) name?way of highlighting an interesting TROP occurrence. No'ach, Dov, and Tal have two each. David and Sara, The names of most of the Sh'vatim are TROP•marked Moshe and Rachel, have three each. Etc. Among thewith a ZAKEIF GADOL, which looks like a colon (two leaders of the Tribes, named in the beginningdots of arranged vertically) and a straight vertical line Bamidbar, we find names of five letters and names of close to the dots. Dots on the right and straight line to six letters. Assigning letters of the alphabet to the Tribes s 16 J the left. Reuven, Shimon, Yehuda, Zevulun, Efrayim, This weeks TTriddles: Menashe, Dan, Asher, Gad • all have the ZAKEIF GADOL TROP. Noticeably, Yissachar, Binyamin, and Naftali have a pair of TROP marks, which look like a [1] the Spanish father Winkie KADMA and a ZAKEIF KATON, Which is a curved line (to the right) and a colon (or SH'VA) following it to [2] Chankal Shetzem the left. That's the TTriddle. Yissachar, Binyamin, and Naftali • their lines are curved, come first (as you read [3] The dor 5 person and B’haalot’cha right•to• left), and are further away (than the components of the ZAKEIF GADOL on the names of the other nine tribes). Notice that we said the TROP[4] Also, often in lieu of Shlomo’s dream marks of these names "look like" a KADMA and a KATON, but they really aren't exactly that. Minchat[5] shul•related, besides 10:35,36 Shai calls this pair of marks over one word or two words joined by a MAKAF (hyphen at the top of the[6] Why mention the four cups of wine this week? letters, rather than in the middle), a MAKEIL. Ashkenazim read the ZAKEIF KATON of these kind of [7] The J Wesley Ingles 1930 novel words as a ZAKEIF GADOL with the addition of a secondary accent on the syllable that has the KADMA•like TROP•mark over it). Some have [8] a Mazal Tov to Marion & Muncie Lafayette on different sounding way of reading this combinationthe birth of their son Richmond TROP. The names of the three Tribes that have the KADMA•KATON•like TROP, rather than the ZAKEIF GADOL, are the names with three syllables. As such, they need (it seems) a secondary accent in addition to the main accented syllable. This TROP•combination accomplishes just that. YI•SA•CHAR, BIN•YA•MIN, and NAF•TA•LI. Further note that a letter with a SH'VA NA under it does not constitute its own syllable, but joins the following syllable. Z'VU and LUN, not Z', VU, and LUN. R'U and VEIN. Y'HU and DA. The other two•syllalbe names are straightforward.

[5] Hartuv Industrial Area This TTriddle was hidden in plain sight, in Hebrew, in the Naso ParshaPix. If you check on a map (and even if you don't), HARTUV is between TZOR'A and ESHTA'OL (in the Beit Shemesh area). See the last words of Naso's haftara.

[6] Visual TTriddle from ParshaPix of Bamidbar This one almost got away too. A graphic of a Kohein Gadol • Aharon, specifically, with the word HI above him. In Morse Code, HI is •••• ••, that is, 6 dots above AHARON, as in Bamidbar 3:39 • indicating that Aharon was not counted among the Leviyim. Again, let us point out that TTriddles are for more people than just those who can solve them. You, who are reading these words now, let others who regularly give TTriddles a wide berth know that they can learn from the TTriddle answers many different things beyond the actual solution to the TTriddle. So if you've given up on solving the TTriddles scattered throughout Torah Tidbits, at least put it on your agenda to read the TTriddles report, usually found on pages 13•14 (but occasionally elsewhere) of TT. Hopefully, you will exclaim, "I didn'd know that!" or "Isn't that interesting."

s 17 J